Virtual Library

The author presents a theoretic framework for understanding racism on 3 levels: institutionalized, personally mediated, and internalized. This framework is useful for raising new hypotheses about the basis of race-associated differences in health outcomes, as well as for designing effective interventions to eliminate those differences. She then presents an allegory about a gardener with 2 flower boxes, rich and poor soil, and red and pink flowers. This allegory illustrates the relationship between the 3 levels of racism and may guide our thinking about how to intervene to mitigate the impacts of racism on health. It may also serve as a tool for starting a national conversation on racism.

In Life Beside Itself, Lisa Stevenson takes us on a haunting ethnographic journey through two historical moments when life for the Canadian Inuit has hung in the balance: the tuberculosis epidemic (1940s to the early 1960s) and the subsequent suicide epidemic (1980s to the present). Along the way, Stevenson troubles our commonsense understanding of what life is and what it means to care for the life of another. Through close attention to the images in which we think and dream and through which we understand the world, Stevenson describes a world in which life is beside itself: the name-soul of a teenager who dies in a crash lives again in his friend’s newborn baby, a young girl shares a last smoke with a dead friend in a dream, and the possessed hands of a clock spin uncontrollably over its face. In these contexts, humanitarian policies make little sense because they attempt to save lives by merely keeping a body alive. For the Inuit, and perhaps for all of us, life is “somewhere else,” and the task is to articulate forms of care for others that are adequate to that truth.

Life in Crisis tells the story of Médecins Sans Frontières (Doctors Without Borders or MSF) and its effort to “save lives” on a global scale. Begun in 1971 as a French alternative to the Red Cross, the MSF has grown into an international institution with a reputation for outspoken protest as well as technical efficiency. It has also expanded beyond emergency response, providing for a wider range of endeavors, including AIDS care. Yet its seemingly simple ethical goal proves deeply complex in practice. MSF continually faces the problem of defining its own limits. Its minimalist form of care recalls the promise of state welfare, but without political resolution or a sense of well-being beyond health and survival. Lacking utopian certainty, the group struggles when the moral clarity of crisis fades. Nevertheless, it continues to take action and innovate. Its organizational history illustrates both the logic and the tensions of casting humanitarian medicine into a leading role in international affairs.

Palestinian refugees’ experience of protracted displacement is among the lengthiest in history. In her breathtaking new book, Ilana Feldman explores this community’s engagement with humanitarian assistance over a seventy-year period and their persistent efforts to alter their present and future conditions. Based on extensive archival and ethnographic field research, Life Lived in Relief offers a comprehensive account of the Palestinian refugee experience living with humanitarian assistance in many spaces and across multiple generations. By exploring the complex world constituted through humanitarianism, and how that world is experienced by the many people who inhabit it, Feldman asks pressing questions about what it means for a temporary status to become chronic. How do people in these conditions assert the value of their lives? What does the Palestinian situation tell us about the world? Life Lived in Relief is essential reading for anyone interested in the history and practice of humanitarianism today.

In this powerful, compassionate work, one of anthropology’s most distinguished ethnographers weaves together rich fieldwork with a compelling critical analysis in a book that will surely make a signal contribution to contemporary thinking about violence and how it affects everyday life. Veena Das examines case studies including the extreme violence of the Partition of India in 1947 and the massacre of Sikhs in 1984 after the assassination of then Prime Minister Indira Gandhi. In a major departure from much anthropological inquiry, Das asks how this violence has entered "the recesses of the ordinary" instead of viewing it as an interruption of life to which we simply bear witness. Das engages with anthropological work on collective violence, rumor, sectarian conflict, new kinship, and state and bureaucracy as she embarks on a wide-ranging exploration of the relations among violence, gender, and subjectivity. Weaving anthropological and philosophical reflections on the ordinary into her analysis, Das points toward a new way of interpreting violence in societies and cultures around the globe. The book will be indispensable reading across disciplinary boundaries as we strive to better understand violence, especially as it is perpetrated against women.

This article examines the effects of an uncertain legal status on the lives of immigrants, situating their experiences within frameworks of citizenship/belonging and segmented assimilation, and using Victor Turner's concept of liminality and Susan Coutin's "legal nonexistence." It questions black-and-white conceptualizations of documented and undocumented immigration by exposing the gray area of "liminal legality" and examines how this in-between status affects the individual's social networks and family, the place of the church in immigrants' lives, and the broader domain of artistic expression. Empirically, it draws on ethnographic fieldwork conducted among Salvadoran and Guatemalan immigrants in San Francisco, Los Angeles, Washington, D.C., and Phoenix from 1989 to 2001. The article lends support to arguments about the continued centrality of the nation-state in the lives of immigrants.

In many Western countries, rights that once belonged solely to citizens are being extended to immigrants, a trend that challenges the nature and basis of citizenship at a time when nation-states are fortifying their boundaries through restirictive border controls and expressions of nationalist ideologies. In this book, Yasemin Soysal compares the different ways European nations incorporate immigrants, how these policies evolved, and how they are influenced by international human rights discourse. Soysal focuses on postwar international migration, paying particular attention to “guestworkers.” Taking an in-depth look at France, Germany, the Netherlands, Sweden, Switzerland, and the United Kingdom, she identifies three major patterns that reflect the varying emphasis particular states place on individual versus corporate groups as the basis for incorporation. She finds that the global expansion and intensification of human rights discourse puts nation-states under increasing outside pressure to extend membership rights to aliens, resulting in an increasingly blurred line between citizen and noncitizen. Finally, she suggests a possible accommodation to these shifts: specifically, a model of post-national membership that derives its legitimacy from universal personhood, rather than national belonging.

Kim Yong shares his harrowing account of life in a labor camp--a singularly despairing form of torture carried out by the secret state. Although it is known that gulags exist in North Korea, little information is available about their organization and conduct, for prisoners rarely escape both incarceration and the country alive. Long Road Home shares the remarkable story of one such survivor, a former military official who spent six years in a gulag and experienced firsthand the brutality of an unconscionable regime.

As a lieutenant colonel in the North Korean army, Kim Yong enjoyed unprecedented privilege in a society that closely monitored its citizens. He owned an imported car and drove it freely throughout the country. He also encountered corruption at all levels, whether among party officials or Japanese trade partners, and took note of the illicit benefits that were awarded to some and cruelly denied to others.

When accusations of treason stripped Kim Yong of his position, the loose distinction between those who prosper and those who suffer under Kim Jong-il became painfully clear. Kim Yong was thrown into a world of violence and terror, condemned to camp No. 14 in Hamkyeong province, North Korea's most notorious labor camp. As he worked a constant shift 2,400 feet underground, daylight became Kim's new luxury; as the months wore on, he became intimately acquainted with political prisoners, subhuman camp guards, and an apocalyptic famine that killed millions.

After years of meticulous planning, and with the help of old friends, Kim escaped and came to the United States via China, Mongolia, and South Korea. Presented here for the first time in its entirety, his story not only testifies to the atrocities being committed behind North Korea's wall of silence but also illuminates the daily struggle to maintain dignity and integrity in the face of unbelievable hardship. Like the work of Solzhenitsyn, this rare portrait tells a story of resilience as it reveals the dark forms of oppression, torture, and ideological terror at work in our world today.

In his provocative essay ‘Human Rights and History’ Stefan-Ludwig Hoffmann offers three ‘interconnected arguments’ about the historical meaning of human rights: (1) human rights only became a ‘basic concept’ of global politics in the 1990s and not the 1970s as Samuel Moyn has insisted; (2) the long nineteenth century nevertheless has to be included in the story because the version of human rights idealism propounded in the 1990s represented a ‘strange return’ of earlier enthusiasms for cosmopolitanism, civil society, free trade and humanitarian interventions; (3) the human rights idealism of the 1990s was produced at least in part by ‘the fracturing of the modern time regime’ identified by Reinhart Koselleck and analysed in depth more recently by François Hartog. Human rights idealism is not future-oriented, Hoffmann concludes, but rather is ensnared in a temporality of a thoroughly present-oriented ‘emergency imaginary’. In her essay "The Long and the Short of the History of Human Rights," Lynn Hunt reconsiders Hoffmann's work questioning certain presuppositions on which his essay rests.

In Lose Your Mother, Saidiya Hartman traces the history of the Atlantic slave trade by recounting a journey she took along a slave route in Ghana. Following the trail of captives from the hinterland to the Atlantic coast, she reckons with the blank slate of her own genealogy and vividly dramatizes the effects of slavery on three centuries of African and African American history.

The slave, Hartman observes, is a stranger--torn from family, home, and country. To lose your mother is to be severed from your kin, to forget your past, and to inhabit the world as an outsider. There are no known survivors of Hartman's lineage, no relatives in Ghana whom she came hoping to find. She is a stranger in search of strangers, and this fact leads her into intimate engagements with the people she encounters along the way and with figures from the past whose lives were shattered and transformed by the slave trade. Written in prose that is fresh, insightful, and deeply affecting, Lose Your Mother is a landmark text.